The Sixth and Seventh Books of Moses

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THE SIXTH AND SEVENTH

BOOKS OF MOSES THE MYSTERY OF ALL MYSTERIES The Citation on All Spirits, The Spirit in the Burning Bush, “Helmet of Moses and Aaron,” Healing by Amulets

THE WONDERFUL MAGICAL AND SPIRIT ARTS of Moses and Aaron, and the Old Wise Hebrews, taken from the Mosaic Books of the Cabala and the Talmud, for the Good of Mankind PREPARED FOR PUBLICATION UNDER THE EDITORSHIP OF

DR. L. W. de LAURENCE Author of “The Great Book of Magical Art, Hindu Magic and East Indian Occultism,' “The Famous Book of Death and Hindu Spiritism," “The Mystic Test Book of The Hindu Occult Chambers, Magic Mirror, Hindu and Egyptian Crystal Gazing." Author and Publisher of the five famous “Text Books" for “The Congress of Ancient,Divine,Mental and Christian Masters," etc., etc.

RARE OLD MOSAIC BOOKS OF THE TALMUD AND CABALA This rare and wonderful book, translated under personal supervision into the English language, and published for the first time. With exact copies of over One Hundred and Twenty-Five Seals, Signs, Emblems, etc., used by Moses, Aaron, Israelites, Egyptians, etc., in their astounding Magical and other Arts, including the period of time covered by the Old and New Testa­ ments. This wonderful translation is of great importance to the student of Occultism. The extracts from the old and rare Mosaic Books of the Talmud and Cabala are invaluable. The book contains 125 illustrations which are exact copies of the stone tablets used by the Israelites and Egyptians to accomplish their designs for good or evil, and are separately explained.

This book has become very rare, enormously popular, and formerly soldfor $y.OO. Translatedfrom the German Original, IFord for IFord, according to the Old Ancient fFritings and Famous Manuscripts of the Hebrews.

de LAURENCE, SCOTT & CO., Chicago, Ill., U.S.A. 1910

Copyright 1010 de LAURENCE, SCOTT & CO.

Preface. Thb first edition of this volume has been commended and criticised by the public. It eras admitted to be a valuable compendium of the curiosi­ ties of literature generally, and especially of that pertaining to magic, but that it was at the same time calculated to foster superstition, and thereby promote evil—a repetition of the charge made against the honorable Horst, the publisher of a magical library. In our'enlightened age, the unprejudiced will observe in the publication of such a work, only what the author claims, namely, a contribution in ref­ erence to the aforesaid literature and culture of no trifling merit; but in regard to the believer also, the issue of a cheap edition will be more serviceable than the formerly expensive productions on sorcery, which were only circulated in abstract forms and sold at extortionate rates. What other practical value the above named edition may possess is not the question. Let us not, therefore, underrate this branch of popular lit* erature; the authors wrote in accordance with a system which was, or at least, seemed clear to them, and illustrious persons, in all ages and climes have not considered the labor requisite to fathom the mysteries of magic as labor expended in vain, and although they condemned the form, they could not deny the possibility or even fact that gifted men, of inherent worth, could accomplish such wonderful .things. In regard to the present edition it can only be said, that the so-called Sixth and Seventh Books of Moses, which have for several centuries at­ tracted the popular faith, is reality in accordance with an old manuscript (the most legible among many), and given word for word, divested only of orthographical errors which the best interest of literature demand— with unerring fidelity. The publisher guarantees that not one syllable

has been added.

3

THE

Sixth Book of Moses.

MOSES’ MAGICAL SPIRIT-ART.

Translated from the Ancient Hebrew.

6

THE SIXTH BOOK OF MOSES.

MAGIA ALBA ET NIGRA UNIVERSALIS SEU NECROMANTIA ; That is, that which embraces the whole of the White and Black Art, (Black Magic,) or the Necromancy of all Ministering Angels and Spirits; how to cite and desire the IX. Chori of the good angels and spirits, Sat­ urn, Jupiter, Mars, Sun, Venus, Mercury, and Moon.

The most serviceable angels are the following: SALATHEEL, MICHAEL, RAPHAEL, URIEL,

together with the Necromancy of the black magic of the best Ministering Spirits in the Chymia et Alchymia of Moses and Aaron. That which was hidden from David, the father of Solomon, by the High Priest SADOCK, as the highest mystery, but which was finally found in the year CCCXXX., among others, by the first Christian Emperor Constantine the Great, and sent to Pope Sylvester at Rome, after its translation under Julius II. Pontifice max. Typis manabilis sub poena excommunicationis de nuntquam publica imprimendis sent to the Emperor Charles V., and highly re­ commended in the year MDXX., approved by Julii II. P. M. Crne. duos libros quos Mosis condidit arter antistis summus sedalitate SADOCK. Libri hi coIorum Sacra sunt vota sequenter spiritus omnipotens qui uigil ilia facit at est sumis pia necessaria. Fides.

Instruction. These two Books were revealed by God, the Almighty, to his faithful servant Moses, on Mount Sinai, intervale lucis, and in this manner they also came into the hands of Aaron, Caleb, Joshua, and finally to David and his son Solomon and their high priest Sadock. Therefore, they are Bibliis arcanum arcanorum, which means, Mystery of all Mysteries.

The Conversation of God. Adonai, Sother, Emanuel, Ehic, Tetragramaton, Ayscher, Jehova, Zebaoth, the Lord of Hosts, of Heaven and Earth; that which apper tains to the Sixth and Seventh Book of Moses, as follows: Adonai, E El, Zeboath, Jebaouha, Jehovah, E El, Chad, Tetragramaton Chaddai, Channaniah, al Elyon, Chaye, Ayscher, Adoyah Zawah, Tetragramaton, Awiel, Adoyah, Chay, Yechal, Kanus, Emmet, thus spake the Lord of Hosts to me Moses,

7

THE SIXTH BOOK OF MOSES.

Eheye, Ayscher, Jehel, Yazliah, Elion. Sum qui sum ab Eterno in sternum, thou my servant Moses, open thou thine ears, hear the voice of thy God. Through me Jehovah, Aglai, the God of heaven and earth, thy race shall be multiplied and shall shine as the stars of heaven. In addition to this I will also give thee might, power and wisdom, to rule over the spirits of heaven and hell. Over the ministering angels and spirits of the fourth element as well as of the seven planets. Hear also the voice of thy God wherewith I give thee the seven seals and twelve tables. Schem, Schel, Hamforach, that the angels and spirits may always yield obedient service to thee, when thou callest upon them and citest them by these seven seals and twelve tables of my omnipotence ; and hereunto thou shalt also have herewith a knowledge of the highest mysteries. Therefore, thou, my faithful friend, dear Moses, take thou the power and high might of thy God. Aclon, Ysheye, Channanyah, Yeschayah, E El, Elijon, Rachmiel, Ariel, Eheye, Ayscher, Eheye, Elyon. Through my Seals and Tables. THE FIRST MYSTERY. Sigilium Chori Servilium Archangelorum of the Ministering Arch­ angel. CONJURATION. I, N. N., a servant of God, desire, call upon the OCH, and conjure thee through water f fire, air and earth, and everything that lives and moves therein, and by the most holy names of God, Agios, Tehirios, Perailitus, Alpha et Omega, Beginning and End, God and Man-Sabaoth, Adanai, Agla, Tetragramaton, Emanuel, Abua, Ceus, Elioa, Torna, Deus Salvator, Aramma, Messias, Clerob, Michael, Abreil, Achleof, Gachenas et Peraim, Eei Patris et Peraim Eei filii, et Peraim Dei spiritus Teti, and the words by which Solomon and Manasses, Cripinus and Agrippa conjured the spirits, and by whatever else thou mayest be conquered, that you will yield obedience to me, N. N. the same as Isaac did to Abraham, and ap­ pear before me, N. N. this instant, in the beautiful, mild, human form of a youth, and bring what I desire. (This the conjuror must name.)

C|3 fint-'orin. hNd n.uh nns« r
a Chap. IV.—Three New Signa WithFroga, Lice« and Similar Vermin

SIXTH AND SEVENTH BOOKS OF MOSES.

93

Chap. VII.—GENERAL CITATION OF MOSES ON ALL SPIRITS.

■—> ~ .V j J 4 .'V ' 5 .A-

End of

the

Sixth Book of Mosu.

64

SIXTH AND SEVENTH BOOKS OF MOSES.

Tradition of the Seventh Book of Moses. Chap. I.—THE SPIRIT APPEARS IN A PILLAR OF FIRE BY NIGHT.

V\'W\A' I“" S> (\\) ATA' > /y 6-7 7"7 '.v nT~' .- T3 ix‘ n r^> J

w

Chap. IL—THE SPIRIT APPEARS IN A PILLAR OF CLOUD BY DAY.

n ■!; A"7 '[=□' /N2

’ .-v n - 7 \ 7 A'

Chap. HI.—BALAAM’S SORCERY.

SIXTH AND SEVENTH BOOKS OB' MOSES.

95

Chap. IV.—EGIFGIM.

Chap. V__ CONJURATION OF THE LAWS OF MOSES.

Chap. VI.—GENERAL

CITATION OF MOSES ON ALL SPIRITS.

> -/V — T“b. ' I /x > >

"^7 X /tr "7 /V /\A /V

1

r-

—

96

SIXTH AND SEVENTH BOOKS OF MOSES.

\ /X 7 > "7 7 To > z IV y 7~~i A

99

100

SIXTH AND SEVENTH BOOKS OF MOSES.

DISMISSAL OF QUERMILLAY OR LEVIATHAN.

APPENDIX. i. Magical (Spirit-Commado) beside the Black Raven. Romae ad Arcanum Pontificatus unter Popet Alexander VI., printed and anno (Christi) M. D. I, PREFATIO. Quiam per ILLVSTREM et Generosum D ARNOLDVM comnitem Bemthemi Tichelenburgi-steinfordii Dominum in Rhoed Wivelhoven magica Arcana originali celeberrimi D. Joannis FAUSTI in Germania ex Rundling oriundi Baroni H ERM ANNO in Mosa Ripa and Geldriae fines Batoburgico Episcopo fideliter admanuata et anno quadragesimo supra susquimillesimum ad VATICANUM APOSTOLICUM NOS­ TRUM ROMAN per eum transmissa sunt, volumus: ut hsec typis imprimantur, ad Arcanum Pontificatis mandentur et sicut pupilia oculi in archivio Nostro serventur et custodiantur atque extra Valvas Vaticanus non imprimantur ñeque inde transportentur, si vero quiscunque temere contra agere ansus fuerit, DIVINAM maledictionem latse sententiz ipso facto servatis. Nobis solis reservandis oa incursurum sciat, ita mandamus et constituimus Virtute Apostólica. Ecclesiae JESÜ CHRISTI sub poena Excommunicationis et supra Anno secunda Vicariatos Nostri. ROMAE VERBI INCARNATI Anno M. D. I. ALEXANDER VI. D. G. Pontifex, F. Piccolomepiis Cardinalis Caneell.

APPROBATIO. numuiet stnictio Vaticana Sapienti paucis maxima praeterea assecuratur • sua Sanctitate desuper facto Consecratio Canónica.

SIXTH AND SEVENTH BOOKS OK MOSES.

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LECTOR. Ne spemas librum, si non intelligis esto, Si contra captum est, satis esti, quod vota secundet Frigidus in pratis cantaudo rumptiur anguis. Ec. 8 virg. Quidlibet audendi semper fuit acqua potestas Hoc lege lector opus sacra haec monumenta polorum Hine optata farass haec te tua vota docebant, Fide cave, sapienter age, et virtute labora, Sicque heabit opus pia CONSECRATIO facta.

©©©

D. I. F. INSTRUCTIONS.

If you want to cite and compel spirits to appear visibly before you and render you obedience, then observe the following instructions: 1. Keep God’s commands as much as you can possibly do. 2. Build and trust solely upon the might and power of God; believe firmly on his omnipotent help in your work, and the spirits will become your servants and will obey you. 3. Continue your citations, and do not cease, even if the spirits do not appear at once. Be steadfast in your work and faith, for the doubter will obtain nothing. 4. Take especial notice of the time, viz:

Monday night, from eleven until three o’clock. Tuesday night, from ten until two o’clock. Wednesday night, from twelve until three o’clock. Thursday night, from twelve until two o’clock. Friday night, from ten until three o’clock. Saturday night, from ten until twelve o’clock.

The Sabbath keep holy to the Lord Sabaoth, Adonai, Tetragrammaton. 5. It must, at the same time, be new moon. Perhaps you may say, “ Why these hours and signs—are they not all the days of the Lord ? ” It is true ; but not all hours, and all signs, are favorable to rule over their spirits. 6. Complete the following circle, described in this work, on parchment, written with the blood of young white doves. The size of the circle may be at your own option. 7. If you wish to undertake the operation, be sure to consecrate the circle previously.

© (See this Circle.

© Fig. 24.)

Ego N. N., consecro et benedico istum Circulum per Nomina Dei Attiisimi in ec Scripta, ut sit mihi et omnibus Scutum at Protect»

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SIXTH AND SEVENTH BOOKS OF MOSES.

Dei Fortissimi Elobim Invincibilie contra omnes malignos Spiritus, gerurmque Potestates. In Nomine Dei Patris Dei Filii Dei Spiritus Sancti. Amen. Upon your entrance into this Circle speak as follows : Tetragrammaton, Theos, Ischiros, Athanatos, Messias, Imas, Kyrie Eleison. Amen. After you have entered the Circle begin your operation with the following prayer from the Ninety-first Psalm. He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty. I will say of the Lord, He is my refuge and my fortress, my God, in Him will I trust. Surely he shall deliver me from the snare of the fowler and from the noisome pestilence. He shall cover thee with his feathers, and under his wings shalt thou trust. His truth shall be thy shield and buckler. Thou shalt not be afraid for the terror by night, nor for the arrow that flieth by day. Because thou hast made the Lord, which is my refuge, even the Most High, thy habita­ tion. There shall be no evil befall thee, neither shall any plague come near thy dwelling. Because he hath set his love upon me, therefore will I deliver him. I will set him on high because he hath known my name. He will call upon me and I will answer him; I will be with him in trouble, I will deliver him and honor. With long life will I satisfy him and show him my salvation, even so help me and all them that seek thy holy God the Father ^God the Son ft God the Holy Ghost Amen.

Citation OF THE

SEVEN GREAT PRINCES FROM THE

Sixth and Seventh Books of Moses Blblia Magioal.

CITATIO AZIELIS. Agla Cadelo, Samba, Caclem, Awenhatoacoro, A.ziel, Zorwotho, Yzewoth, Xoro, Quotwe, Theosy, Meweth, Xosoy, Yachyros, Gaba, Hagay, Staworo, Wyhaty, Ruoso Xuatho, Rum, Ruwoth, Zyros, Quaylos, Wewor, Vegath, Wysor, Wuzoy, Noses,* Aziel.* CITATIO ARIELIS. Yschyros, Theor Zebaoth, Wyzeth, Yzathos, Xyzo, Xywethorowoy, Xantho, Wires, Rurawey, Ymowe, Noswathosway, Wuvnethowesy, Zebaoth, Yvmo, Zvswethonowe, Yschyrioskay, Ulathos, Wyzoy, Yrsawo, Xyzeth, Durobijthaos Wuzowethus, Yzweoy, Zaday, Zywaye, Hagathorwos, Yachyros, Imas, Tetragrammaton, Ariel.

SIXTH AND SEVENTH BOOKS OF MOSES.

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CITATIO MARBUELIS. Adonay, Jehova, Zebaoth, Theos, Yzhathoroswe, Wehozymathos, Zositn, Yghoroy, Vegorym, Abaij, Wogos, Gijghijnt, Zewoij, Ykosowe, Wothym, Kijzwe, Uijwoth, Omegros, Hehgewe, Zebaoij, Wezator, Zibuo, Sijbetho, Ythos, Zeatijm, Wovoe, Sijwoijmwethij, Pharvoij, Zewor, Wefgos, Ruhen, Hvbathoroos, Stawows, Zijen, Zijwowij, Haros, Worse, Yzwet, Zebaoth, Agia, Marbuel.

CITATIO *MEPHISTOPHILES# Messias, Adonaij, Weforus, Xathor, Yxewe, Sotaweijs, Yxaron, Wegharh, Zljhalor, Weghaij, Wesoron, Xoxijwe, Zijwohwawetho, Ragthoswatho, Zebaoth, Adonaij, Zijwetho, Aglaij, Wijzathe, Zadaij, Zijebo Xosthoy, Athlato, Zsewey, Zyxyzet, Ysche, Sarsewu, Zyzyrn, Deworonhathbo, Xyxewe, Syzwe, Theos, Yschaos, Worsonbefgosy, Get ¿owe, Hegor, Quaratho, Zywe, Messias, Abarabi, Mephistophiles.

‘ft’®’® CIDATIO BARBUELIS, Yschiros, lmns, Zebaoth, Otheos, Kuwethosorym, Zylohym, Zaday, Yschowe, Quyos, Zenhatorowav, Yzwesor, Xywoy, Yzyryr, Zalijmo, Zabaoth, Adonaii, Messios, Aglaabaij, Stoweos, Hijwetho, Ycoros, Zijwetho, Uwoim, Chamoweo, Zijzobeth, Sotho, Emnohalj, Zedije, Huwethos, Chorij, Yzquoos, Lijraije, Weghoijm; Xiixor, Waijos, Gofaljme, Toroswe, Yeijros, Emanuel, Imas, Barbuel. CITATIO AZIABELIS. Thoeos, Ygweto, Yzgowoij, Quiseo, Wijzope, Xorsoij, Nowetho, Yxose, Haguthou. Xoro, Theos, Magowo, Wijzosorwothe, Xaroshaij, Zebaoth, Emanuel, Messia, Yzijwotho, Zadaij, Xexhatosijmeij, Buwatho, Ysewet, Xijrathor, Zijbos, Malhatou, Yzos, Uzewor, Raguil, Wewot, Yzwewe, Quorhijm, Zadob, Zibathor, Weget, Zijzawe, Ulijzor, Tretragaammaton, Aziabel. CITATIO ANIQNELIS. Thoeos, Aba, Aaba, Aba, Agathoswaij, Yzoroij, Ywetho, Quardos, Quasoai Uschjjros, Cijmoe, Qowathim, Gefoij, Zarobe, Weghatj, Ohegathorowaij, Mesows, Xalose, Waghthorsowe, Wephatho, Yzebo, Storilwethonaij, Quorathon, Sijbo, Mephor, Wijhose, Zaloros, Ruetho, Zebaathonaijwos, Zijweth, Ycarij, Ruwethonowe, Ruiathosowaij Zebaoth, Messias, AniqueL [Now follow the four leaves—Figs. 24, 25, 26, 27,28.]

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SIXTH AND SEVENTH BOOKS OF MOSES.

CIRCLE WRITTEN ON PARCHMENT WITH TH1

BLOOD OF WHITE YOUNG DOVES.

(Fig. 24.)

SIXTH AND SEVENTH BOOKS OF MOSES.

©

©

105

©

AZIELIS Seal or Character for Coercion and Obedience.

(Fig. 25.)

SIXTH AND SEVENTH BOOKS OF MOSES.

106

IB

®

®

ARIELIS Seal or Character for Coercion and Obedience.

(Fig. 25 )

ICT

SIXTH AND SEVENTH BOOKS OF MOSES.

$

®

®

MARBUELIS Seal or Character for Coercion and Obedience.

(Fig. 26.)

SIXTH AND SEVENTH BOOKS OF MOSES.

108

©

*

*

MEPHISTOPHILIS Seal or Character for Coercion and Obedience.

(Fig. 26.)

SIXTH AND SEVENTH BOOKS OF MOSES.

K

ft

109

&

BARBUELIS Seal or Character for Coercion and Obedience»

(Fig. 27.)

110

SIXTH AND SEVENTH BOOKS OF MOSES.

*

•

AZIABELIS Seal or Character for Coercion and Obedience.

(Fig. 27.)

SIXTH AND SEVENTH BOOKS OF MOSES.

Ill

ANTQUELIS Seal or Character for Coercion and Obedience.

(Fig. aS.)

112

SIXTH AND SEVENTH BOOKS OF MOSES.

8

8 NOTH.

8

THE USE OF THE SEALS. When these great princes do not appear immediately on the fore­ going Citations, or if they hesitate in their obedience, then take frank­ incense and myrrh, and cast them upon burning coals, and when the smoke arises, place the spirit-seal thereon, with the following mysterious words:

Ex VI. and VII. Libro MOSIS. Bibliae Arcano MAGICAE. ALTISSIMA DIE VERBA. SPIRITUUM CACTIVA MOSIS AARON ET SALOMOINS.

Zijmuorsobet, Noijm, Zavaxo, Quehaij, Abawo, Noquetonaij, Oasaq, Wuram, Thefotoson, Zijoronaifwetho, Mugelthor, Yzxe, Agiopuaij, Huzije, Surhatijm, SoWe, Oxursoij, Zijbo, Yzweth, Quaij, Salarthon, Qaij, Qeahaij, Qijrou, Sardowe, Xoro, Wugofhoswerhjj, Kaweko, Ykquos, Zehatho, Aba. Amen. Apparitio,

or the

Apparition,

Is almost instantaneous upon these mysterious words and procedure. As soon as they appear, however, address them and compel them to obedi­ ence with the following coactionis BINDING OF MOSES. Zebaoath, Abatho, Tetragrammaton, Adonaij, Abathoij, Xijhawe, Aglaij, Quohowe, Agla, Muijroshoweth, Phalowaij, Agla, Theos, Messias Zijwethororijm, Feghowo, Aba, Mowewo, Choe, Adonaij, Cewoe, Christobatos, Tetragrammaton.

*AINSTRUCTIONS. ®C©“* Since the spirits will now appear quickly, bring your desires for­ ward honestly, as if before your fellow-man, without fear, for noth­ ing can harm you, much rather, all must serve you and yield obe­

SIXTH AND SEVENTH BOOKS OF MOSES.

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dience and serve you according to your wishes. In this connection, be careful that you do not compromise in any degree with the spirit for all this power, and word of might, which Moses, Aaron and Solomon used according to the revelations of God, are sufficient to compel the spirits to reveal to you the treasures of the earth and sea, and to give them to you without harm and deception. # Mihi * Fausto * Crede 0*0 Experto #

REMARKS. AZIEL is a very prompt treasure-spirit of the earth and of the sea. He appears in the form of a wild ox. ARIEL is a very serviceable spirit, and appears in the form of a fero­ cious dog. He commands the lost treasures of the land and sea. MARBUEL appears in the form of an old lion. He delivers the treas­ ures of the water and the land, and assists in obtaining all secret knowl­ edge and honors. MEPHISTOPHILES is ready to serve, and appears in the form of a youth. He is willing to help in all skilled arts, and gives the spiritus Servos, otherwise called " familiares.” He brings treasures from the earth and from the deep very quickly. BARBUEL is a master of all arts and all secret knowledge, a great master of all treasure. He is very accommodating, and appears with alacrity in the form of a wild hog. AZIABEL is a prince of the water and mountain-spirits and their treasures. He is amiable, and appears with a large crown of pearls. ANITUEL appears in the form of a serpent of Paradise. He confers great wealth and honors according to wish. APPENDIX MAGICUS

The Seals or General Characters of the Seven Great Princes of Spirits must be written upon virgin parchment, with the blood of butterflies, at the time of full moon; besides this, know that the Seven Great Princes of Spirits have among them some of the legions of crown-spirits which were expelled from Heaven, ita ex Revelatinoe Traditio. VI. et VII. libri Mosis. Amen, fff Mundus ater cum illis Me pactum dicit habere, Sed me teque Deus Te illo custodiat omnes. D. I. F. VALEDICTIO OR DISMISSAL OF THE SPIRITS. Since the spirits have now served you according to your wish, dismiss and discharge them as follows: Zebaoth, Theos, Yschyres, Messias, Imas, Weghaymnko, Quoheos, Roveym, Christoze, Abay, Xewefaraym, Agla. And now depart in the name of God; praise, live and thank God to the E. N. D.

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This Table belongs to the Chapter of the Laws.

II. TABELLAE RABELLINAE

SPIRITI-COMMANDO, id est MAGIAE ALBAE et NIGARAE CITATIO

GENERALIS Upon all Spirits, Good and EviL ROMAE Vaticano ad Arcanum Pontificatus under Pope Alexander VI., printed in the year 1501. CITATIO GENERALIS MOSIS, AARONTS et SALOMONIS CAN ONIZATA AB ALEXANDRO VI.

Aba, Alpha, Omega, Hewozywetony, Xewerator, Menhatoy, Queo, Zuwezet, Rumoy, Ruwetze, Quano, Duzy, Xenthono-Rohmatru, Xono, Xonozebethoos, Zebaoth, Aglay, Tetragammaton, Adonay, Theos, Ysehyroroseth, Zumquvos, Nywe, At'nanatos, Thoy, Quyhet, Homor, Wethoum, Ywae, Ysgeboth, Oray, Zywo, Ysgewot, Zururogos, Zuy, Zywethorosto, Rurom, Xuwye, Xunewe, Keoso, Wecato, Zyweso, Tetragrammaton. Pronounce the name of the good er evil f f f spirit distinctly, when he will appear very suddenly; you may then address him.

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COARCTIO OR THE BINDING OF SPIRITS.

Theohatatos, Quyseym, Gefgowe, Phagayr, Messias.

Amen.

MONARCHIA OF THE GOOD SPIRITS FAMILIARES

to cite for all human ministration are the following: Seraphim Uriel, Cherubim Raphael, Thronus Oriphiel Dominatio Zachariel, Potestas Gabriel, Virtus Barbiel, Principatus Requel, Archangelus Anael, Angelus Phaleg. These are the Princes of the (IX.) Choir of Angels. They have among them many r,ooo times 1,000 without end Millia Millium sine Fine Dicentium Sanctus, Sanctus, Sanctus. These angel princes appear very willingly to human beings to help and serve them in all things, as well as the following :

BONI SPIRITUS, or GOOD SPIRITS. Chymchy, Asbeor, Yzazel, Xomoy, Asmoy, Diema, Bethor, Arfose, Zenay, Corowe, Orowor, Xonor, Quiheth, Quato, Wewor, Gefowe, Gorhon, XVoreth, Hagyr, VVelor. ttt ACHARONTICA SPIRITUS Even though Evil, they are still Familiar or Ministering Spirits, and Ready to Serve. Thebot, Wethor, Quorthonn, Ywote, Yrzon, Xysorym, Zuwoy, Puchon, Tulef, Legioh, Xexor, XVoryon. ***|***

INSTRUCTION. Concerning the Magia Albia, take notice, that all good spirits must be cited when the moon is full, the Princes of the (IX.) Choir of angels as well as other good angel-spirits. Concerning the Magia Nigra, take notice, that the VII. Princess of Devils must be cited in new moon, other evil spirits are cited the most readily in the dark of the moon, or at the time of an eclipse of the sun or moon. The circle already described, as coercive of hell, is for all spirits. VALEDICTIO, OR DISMISSAL, of all good and bad spirits according to the tradition of the Tabella Rabellini, out of the Sixth and Seventh Books of Moses. Theos, Zebaoth, Adonay, Ischiros, Zaday, Messias, Salomos, Yweth, Thoros, Yzheto, Thyym, Quowe, Xehatoym, Phoe, Tetragrammaton. Now pronounce the name of the spirit and let him depart in peace. Deus Principium et Finis.

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SIXTH AND SEVENTH BOOKS OF MOSES. (Front side—Fig. 29.)

TRE^SUBE

ELEVATION AND

SPIRITUAL REDEMPTION, AUTHORIZED, DEDICATED AND CONSECRATED IN

High Domstift, AT

J.

E. S. U.

S.

IN

ADOYAH. Chananyah. Ahmen OF GOD, The Father ^¡| God the Son )£(

God the Holy Spirit.

YES CHAYA HETH RACHMYEL AYSCHER. The Innocent, holy blood of Jesus Christ, the Son of God, cleanses us from all sin and give you spirits of eternal rest and peace through Jesum Christum ¿Tj the Son of God. AWEL.................................................. YIHEYE. Therefore, may the spirits of Jesus Christ redeem you from all pain and suffering, and give us the treasures that are here, through the shed blood of I. N. R. I. Eei Elyon Jesus Christi Eheyoha. Amen.

Optimo Successu Remissum.

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THE

Schemhamforas Which will certainly bring to light the Treasure* of Earth, if buried in the Treasure-Earth.

From the Arcan Bible of Moses. FROM

P. Hoffman, Jesuit. Composed ad Proxim. L. MISCHINSKY, at RAOL, MDCCXLVT.

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K------------------------------------------------------------------------------------- S

SCHEMHAMPHORAS,

No. 1.

Seu geptuaginta duo Di/vina Nomina, in lingua

Hebraic, denotant semper Nomen deisive legantur a primcipo fine veladext/risant sonistris suntque in-

gentis virtutis. •------------------------------ -------------------------------------- —J

SIXTH AND SEVENTH BOOKS OF MOSES.

SCHEMHAMPHORAS, No. a.

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III.

SEMIPHORAS AND SCHEMHAMPORAS KING SOLOMON.

WESAL, DUISPBURG AND FRANKFORD: Printed and Published by Andrew Lupfius, Licensed Bookseller in the above Cities. 1686. An Humble Prayer

for the Attainment of standing.

Wisdom

and

Under­

" For the Lord giveth wisdom, out of his mouth cometh knowledge and understanding.”—Proverbs ii. 6. " If any of you lack wisdom let him ask of God, that giveth to all men liberally, and upbraideth not.”—Epistle of James i. 5. Oh, God my Father and Lord of all goodness, who didst create all things by Thy word, and who didst prepare man in thy wisdom to rule over all creatures that were made by Thee, that he should rule over the world with holiness and righteousness, and judge with an upright heart. Give unto me that wisdom that is constantly around Thy throne, and cast me not out from among Thy children. For I am Thy servant, and the son of Thy hand-maiden, a weak creature of a short existence, and too weak in understanding, in right, and in the law. Send it down from Thy high heaven and from the throne of Thy glory that it may abide with me and labor with me, that I may know and do the things that are pleasing unto Thee. For Thy wisdom knoweth and understandeth all things, and let it lead me in my works and protect me in its glory, and my labors will be acceptable unto Thee. When I was yet in my youth I sought wisdom without fear in my prayer. I prayed for it in the temple, and will seek it to my end. My heart rejoiceth over it as when the young grapes ripen. Thou art my Father, my God, and my Shepherd, who helpest me. Thy hand created and prepared me; teach me that I may learn Thy com­ mandments ; open my eyes that I may behold the wonders of Thy law. Remember, Lord, Thy covenant, and teach me what to say and think. Instruct me and so shall I live. Lord, show me Thy ways, lead me in Thy truth, and teach me. I am Thy servant, teach me that I may un­ derstand Thy evidence- Console me again with Thy help and let the

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happy spirit sustain me. Thou lover of life, Thy immortal spirit is in all things. Teach me to work in a manner that is well pleasing unto Thee, for Thou art my God. Let Thy good spirit lead me in pleasant paths. With Thee is the living fountain and in Thy light we see the light Let my goings be established, and let no unrighteousness rule over me. Teach me wholesome manners and enlighten me, for I believe Thy com­ mandments. Lead me in Thy truth and teach me, for Thou art the God who helps me, and I wait daily before Thee. Let Thy countenance shine upon Thy servant and teach me to know Thy justice. Let me behold Thy glory, for Thou, Lord, art my light, and Thou wilt turn my darkness into day. Wilt Thou join Thyself with me in eternity, and trust me in right­ eousness and in judgment, in grace and mercy, yea, wilt Thou join me in faith that I may know Thee, the Lord. Lord, let my complaints come before Thee. Instruct me according to Thy word. Let my prayers come before Thee, rescue me according to Thy word. Show me Thy ways, oh, Lord, that I may walk in Thy truth. Keep my heart in singleness that I may fear Thy name. I will remember Thy name from childhood, therefore, all people will thank Thee forever and ever. Amen. In the name of the highest, almighty Creator, I, King Solomon, hold to the interpretation of the name of (God) Semiphoras, in other words, the First and the Greatest, the oldest and hidden mystery of great power and virtue, to obtain all that which is asked of God, for God must be wor­ shipped in spirit and in truth, which consists not in many and vain words, because each word and name of God is self-existent, and therefore the name and prayer must agree, and no strange name must be used un­ necessarily if anything fearful or wonderful is intended to be accomplished, in order that the divine quality may pour into our soul and spirit His grace and gifts—that is the consciousness of God in His name through which he comes near and abides with those who know His name. There­ fore, this name must be held in the highest honor and should be hidden from all frivolous and unworthy persons, since God says himself in Exodus: Out of all places will I come unto thee and bless thee, because thou rememberest my name. Therefore, have the Hebrew Maccabees seventy-two names for God, and named and wrote Scliemhamphora, the name of seventy-two letters. • First, it must be known that the names of God cannot be taught and undersood except only in the Hebrew language, neither can we pronounce them in any other dialect, as they were revealed to us through the grace of God. For they are the sacrament and emanation of divine omnipo­ tence, not of man, nor of angels, but they are instituted and consecrated through the (generent) of God, to instil divine harmony in a certain man­ ner according to the characters of his immovable number and figure, and of which those that are appointed over the heavens are afraid. The an­ gels and all creatures honor them and use them to praise their Creator, and to bless Him with the greatest reverence in His divine works, and whosoever will apply them properly with fear and trembling and with prayer, will be powerfully enlightened by the spirit of God—will be joined with a divine unity—will be mighty according to the will of God—that he can perform supernatural things—that he can command angels and devils—that he can bind and unbind the things of the elements, over

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which he may elevate himself through the power of God. Therefore, he, who has purified and improved his understanding and morals, and who, through faith, has purified his ears, so that he may without spurious alterations call upon the divine name of God, will become a house and a dwelling-place of God, and will be a partaker of divine influences, etc., etc. On the other hand, the order of God should be known, that God makes ■se of other words among angels and also others among men, but the true name of God is known neither to men nor to angels, for He has re­ served it and will not reveal it until His order and exhibition are fulfilled and perfected. After that the angels will have their own tongues and speech, about which we need not concern ourselves, because it is not nec­ essary for us to examine them. In the third place, all the names of God are taken by us from His works, as indicating a communication with God, or are extracted out of the divine scriptures through the art of Cabalisticam, Calculatoriam, Notariacam and Geometriam. The beginning of the name and word Semiphoras, which God the Cre­ ator, Jehovah gave in Paradise, embraces three Hebrew letters, Jehovah the inscrutable Creator of the world, almighty Providence, and allpowerful strong Deity. After this there are four parts of the earth which are the most subtle light of the spiritual world : 4. Hierarchus, Cherubim et Seraphim, Potestates et Virtutes, Archangelos et Angelos, Spiritus et Animus Hominum, which come before God. This part of the world has also four angels that stand upon the four corners of heaven; they are Michael, Raphael, Gabriel, Uriel; four angels stand for the elements, namely. Seraph, Cherub, Tharsis, Ariel; four highly enlightened men full of the light of God. For the other light or part of the world is the heaven of all the stars; has four Triplicitates of the twelve signs, under which the sun revolves yearly, making the change of seasons, the Spring, Summer, Fall and Winter of birth and corruption, and changes the fourth element. In the third part of the work are the elements and everything that is subordinate to them, in which is the small world, man. He again has four elements within him. Anima is in the head, per nemos; Spiritus is in the heart, and operates through the arteries; Corpus is the whole body with the veins; Genius, a spark of fire, is in the kidneys, and governs birth. He has four spiritual and strong working faculties, as facultates actiones, or spiritus, as his Animali, Vitalis, Naturalis, Genitions. The soul has inward senses, as sensum communene ; in which faith takes hold as (fides) and other senses Intellects in the brain. 2. Imaginatrix, the imagination is another soul-operation or phantasie, which draws a picture of power and accomplishes all things. 3. Rativtanatio repeats the Species on the mind on all causes and judgments, Scientia; if the soul will now turn to real reason, it will ob­ tain a knowledge of all worldly wisdom. 4. Memoratrix, the memory, retains all things which pertains to the faculties and operations of the spirit, to bring an experimentum et Sensus; through agitation of the nerves the increase of the human race is effected

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by God. The living spirit of the heart embraces within itself four vir­ tues: Justitia, Temperantia, Prudentia, Fortitudo, and these lie in the arterial blood and connect the soul with the body. Appetitus Sensitivus; the natural spiritual action and power lies in the liver and arteries, and effect motion and attraction, support and subsistence; the proper spirit of strength and sap lies in the kidneys ... to multiply through divine perfection. The body has four elements, namely, spirit, fruit, flesh and bone—four complexions or temperaments, warm, wet, dry; attraction is produced by warmth, dryness, dampness; rel retentio is produced by coldness and dryness; Lien Cactio by warmth and wet, id est stomachus: four wet, gall, blood, mucus and melancholia. In the fourth quarter of the world there is darkness, instituted for con­ demnation in wrath and for punishment. Four princes of devils are injurious in the four elements: Samael, Azazel, Azael, Mehazaer, four princes of devils over the four quarters of the earth, Oriens, Pagmon, Egyn, Amayon. The first Semiphoras is that of Adam, because he spoke with the Cre­ ator in Paradise. The second Semiphoras, because he spoke with angels and spirits. The third, because he spoke with devils. The fourth, because he spoke with the creatures of the four elements, the birds, the fishes, the animals, and the creeping things of the earth. The fifth, because he spoke with inanimate objects, as herbs, seeds, trees, and all vegetation. The sixth, because he spoke with the winds. The seventh, because he spoke with the sun, moon and stars. By the power of the seven Semiphoras he could create and destroy all he desired. The first Semiphoras was acknowledged by Adam, since God created him and placed him in Paradise, where he was allowed to remain only seven hours. The name is Jove, which name must be pronounced only in the greatest need, and then only with the most devout feelings toward the Creator. In this case you will find grace and sure help. The second Semiphoras, in which Adam spoke with angels, and which gave him the expression, yeseraye, that is, God without Beginning and without End, must be pronounced when speaking with angels, and then your questions will be answered and your wishes fulfilled. The third Semiphoras, in which Adam spoke with the spirits of the de­ parted, and inquired of them, who gave him satisfactory answers upon the word, Adonay Sabaoth, cadas adonay amara; these words must be uttered when you wish to collect winds, spirits or demons, Aly, Adoy, Sabaoth, amara. The fourth Semiphoras, Layamen, lava, firin, Iavagellayn, Lavaquiri, Lavagola, Lavatasorin, Layfialafin, Lyafaran; with this name he bound and unbound all animals and spirits. The fifth Semiphoras, Lyacham, Lyalgema, Lyafarau, Lialfarah, Lebara, Lebarosin, Layararalus; if you wish to bind equals, as trees and 9eeds, you must pronounce the above words. The sixth Semiphoras is great in might and virtue; Letamnin, L*.

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taylogo, Letasynin, Lebaganaritin, Letarminin, Letagelogin, Lotafalosia, Use these when you desire the elements or winds to fulfil your wishes. The seventh Semiphoras is great and mighty. They are the names of the Creator, which must be pronounced in the beginning of each under­ taking : Eliaon yoena adonay cadas ebreel, eloy ela agiel, ayoni, Sachado, essuselas eloyrn, delion iau elynla, delia, yazi, Zazael, paliel man, umiel, onela dilatan saday alma paneim alym, canal deus Usami yaras calipix calfas sasna saffasaday aylata panteomel auriel arion phaneton secare panerionys emanuel Joth Jalaph amphia, than demisrael mu all le Leazyns ala phonar aglacyei qyol paeriteron theferoym barimel, jael haryon ya apiolell echet. These holy names pronounce at each time in reverence toward God, when you desire to accomplish something through the elements or some­ thing connected therewith, and your wishes will be fulfilled, and what is to be destroyed will be destroyed, for God will be with you because you know his name. JSF" The following is another name of Semiphoras which God gave to Moses in seven parts. The first is, when Moses concealed himself and spoke with God, when the fire burned in the forest without consuming it. The second, as he spoke with the Creator on the mountain. The third, when he divided the Red Sea, and passed through with the whole people of Israel, etc. The fourth, when his staff was turned into a serpent which devoV'ed the other serpents. The fifth, are the names which were written on the forehead of Aaron. The sixth, when he made a brazen serpent and burned the golden calf to divert pestilence from the Israelites. The seventh, when manna fell in the wilderness and when water gushed from the rock. In the first are the words which Moses spake as he went on the moun­ tain, when he spoke to the flames of fire: Maya, Affaby, Zien, Jaramye, yne Latebni damaa yrsano, noy lyloo Lhay yly yre Eylvi Zya Lyelee, Loate, lideloy eyloy, mecha ramethy rybifassa fu aziry scihiu rite Zelohabe vete hebe ede neyo ramy rahabe (conoc anuhec). If you pray this word to God devoutly your undertaking will be fulfilled without a doubt. In the second are the words which God spake to Moses as he went on the mountain : Abtan, Abynistan, Zoratan Juran nondieras, potarte faijs alapeina pognij podaij sacroficium. In these words the prophet spoke to the angels with whom the four quarters of the earth are sealed, through which the temple was founded Bosale. If you wish to pronounce these you should fast three days, be chaste and pure, and then you can perform many wonders. In the third are words which Moses spake in order to divide the Red Sea: Oua claiie saijec holomomaatl; bekahn aijclo inare asnia haene hieha ijfale malieha arnija aremeholona queleij, Lineno feijano, ijoije malac habona nethee hijcere. If you have lost favor of your master, or if you wish to gain the good-will of some one, speak these words with fervor and humility, etc.

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In the fourth are words which Moses spake when he changed his staff into a serpent: Micrato, raepijsathonich petanith pistan ijttn ijer hijgarir. ijgnition temayron aijcon dunsnas castas I.acias astas ijecon cijna caibera natu facas. Pronounce these names when you wish to have your desires fulfilled. In the fifth are the written names of the forehead of Aaron as he spake with the Creator: Sadaij haijlves Lucas elacijus jaconi hasihaia ijein ino, sep, actitas bame lud doncnij eija iehhu reu, vaha, vialia, eije. Vie haija hoij asaija salna hahai, cuci ijaija. Elenehel, na vena; setna. The names are powerful in satisfying each request. In the sixth are names which were written upon the staff of Moses, when he made the brazen serpent and broke the golden calf: Tane mare syam, abijl ala, nuno, hija actenal tijogas ijano, eloim ija nehn ijane haij ijanehn, ahijaco mea. With this name destroy all sorcery and evil. You must not pronounce it with levity in your works. In the seventh are words which Moses employed in leading the Israel­ ites out of Egypt, with which he brought manna fjom heaven and caused the water to flow from the rock: Sadaij amara elon pheneton eloij eneij ebeoel messias ijahe vehu liejiane, ijanancl elijon. Pronounce these words when you desire to do something wonderful, or when you are in great need, and call earnestly on God, etc. PRAYER.

Oh, thou living God; thou great, strong, mighty, holy and pure Creator full of mercy—a blessed Lord of all things; praised be thy name. I im­ plore Thee, fulfil my desire. Thou canst work. Permit us to accomplish this work. Grant us thy grace and give us thy divine blessing, that we may happily fulfil this work. Thou, holy, merciful and gracious God, have mercy upon us. Thy name, Jeseraire be adored forever and ever. Amen, etc. In the name of the Almighty Creator, I, Solomon, hold to the declara­ tion of the divine names: Agla. Thou art a mighty God to all eternity. He who bears upon his person this name, written upon a gold plate, will never die a sudden death. Ararita—a beginning of all unity. Ahen— thou solid rock, united with the Son. Amen, etc. Thou, Lord, a true king, perfect it, etc. The names consist of the beginning of the chapters Adonay, which the Hebrews made use of instead of the unutterable name, Asser Eserie. The seven mighty names may be obtained at a favorable hour and place: Comiteijon, sede aij, throtomas, sasmagata bij ijl ijcos. The four names of the Creator: Jva, Jona, eloij, Jeua. He who calls often upon God in faith and with fear, and carries with him the golden letters, will never want for an honorable subsistence and good clothing. The name which Adam uttered at the entrance to hell is mephenaij phaton. He who bears this name with him is unconquerable. The name which God communicated to Moses on Mount Sanai, Hacedion, will put away all causes for sorrow. Tne name which Joshua prayed when the sun stood still, baahando, heltaloir, dealzhat, brings vengeance upon enemies.

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The ten names of Sepiroth, I, Solomon, spoke in my prayer to God, and he gave me wisdom: Ethor, Hoehmal, binach, baesed, Geburah, thipheret, nezath, hod Jehod malchut. Now follow the ten names of God: Eseie, Jod teragrammaton, Tetragrammaton Saboth, elohim Sabaoth, Sadaij Adonaij nulech, all with ten letters. Tetragrammaton Vedath have eight letters. Ehoie, the self-ex­ istence of God, Arerite Aser, ehele, the names of God of seven letters. Eseh, used by Moses as the fire of God, Elion has five letters and they are all Hebrew characters. Emeth, the true God, is God’s seal. The explanation of the ten names of God and the ten Sephiroth, is given in Cornel Agrippa de occulta Philosophia, Lib. 3, Cap. 10. Hacaba, the holy and adored God. Hu, himself the power of the Deity. Hod, Jod, a divine being. Jah, a just God, comparing himself with man. Inon. Jesuba, the Messiah will come in the golden age. Jaua, he who created the light. Isaia, with the name El, resembles the changed era (each made up of 3’)Mettatron for Sadai, each name composed of 314. Icuru Maapaz, both names are derived from a transposition of the name Jehova. Messiah is derived from a transposition of the letters in Jisma Macom. Na, the name of God, should be used in tribulation and oppression. Oromasim, Mitrim, Araminem, signify God and the Spirit These are three princes of the world. Pele, he who worketh wonders, etc. These names must be selected out of each letter constituting the work, for the accomplishment of which the help of God should be implored. Similar to a certain text, in Exodus xiv., consisting of three verses which are always written with seventy-two ietters, beginning with the three words: Vaijsa, Vaiduo, Vaiot, which, when placed in a line, one and three, from left to right, the middle one transposed from the right to the left, as in a reverse order, constitutes one name, the seventy-two letters of which are named Schemhamphoras. If now the divine names, El or Jad, are added, there will be seventytwo names of God, each of them syllables, for it is written: My angel goeth before me, behold him, for my name is in him. These are seventytwo deacons of the five departments of heaven, there are so many nations and tongues, so many bodily functions, working with the seventy-two disciples of Christ. And this is one method which Cabalists use in mak­ ing up these names. Another method to make the Schemhamforas is when the three verses are written in regular order from right to left subaltematim, without selecting this method from the tables of Zimph, or as it is selected from the table Commutationem. Vehuiah, Jeliel, Sitael, Elemiah, Mahasia, Lehahel, Achuiah, Cahetel, Haziel, Aladiah, Laviah, Caliel, Leuniah, Pahaliah, Nelchael, Leiaiel,

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Melahel, Hahuiah, Mittaiah, Haaiah, Jerathel, Scehia, Rauel, Omael, Lecabel Vasarias, Jehujah Labahiah Chauakiah Mahadel Aniel Haamiah. Richael, ieiazcl hahael Michael, Vehuel, Daniel, Hahasias Imamiahs, Nanael, Nitael Behahia, Poiel Nemamiah; Selalel, Harael, Mizrael, Sahhel Annanuel Mehael damabiah menkiel Eliapel, Habuiah. Rochel Jabamiah Haianel. Maniah. In the first period of nature God was addressed by the name of Sadai Tvigrammaton. In the second period of the law he bore the unutterable name of Tetragrammaton, which is spoken Adonaij. In the period of grace he was called upon as Pentragrammaton effabile Jesu, which is also written Jusu, with four letters, and JHS with three letters. The Father gave all power to the Son, the angels received heaven, but in the name of God and Jesus, which is the first power in God. After­ ward it spreads into the twelve and seven angels through which it was communicated to the twelve signs and seven planets, and consequently into all the servants and instruments of God, even to the humblest. Therefore, said Jesus: Everything which ye ask of the Father in my name, that will he give unto you, if ye pray unto him with a pure heart and a fervent spirit, for there is no other name given to man whereby he can be saved but the name of Jesus. Amen.

OF THE BENEFIT AND USE OF

tHe

SEMIPHOBAS.

That man who lays hold in strong faith and trust in the first Creator, must first implore the divine help and blessing, not only with the lips, but also with holy gestures and humble heart, pTaying fervently and contin­ ually, that he may enlighten the mind, and take away from the soul all darkness of the body. For, precisely as when our souls are moved by some ordinary cause, so the soul moves all the members of the body to contribute something toward the accomplishment of a contemplated work. Therefore, the great Creator, when he is worshipped in spirit and in truth, and when no unnecessary things are asked of Him, when the prayer is devoutly preferred, will cause the lower order of creatures to yield obedience to the wishes of man, according to their state, order and calling, for man was made in the image and likeness of God, and en­ dowed with reason and working under the favor of God, he will obtain his desire through faith and wisdom: first, from the stars and from the heavens by the rational reflections of His spirit; second, by the animal kingdom, through his senses; third, by the elements, through his fourfold body. Therefore, man binds all creatures through comparison, by calling upon the higher power, through the name and power which governs one thing, and thereafter through the lower things themselves, etc. And now, he who desires to become master of the working of the soul, must become familiar with the order of all things, just as they are ob­ tained by God in their proper state, from the highest to the lowest, through natural connections, that he may descend as if from a ladder. On this account the Heathens committed the error of worshipping the

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planets and fixed stars, not because they heard but because they were moved by the powers which governed them and were, at the same time, impelled thereto by the influence of their founder and creator. And in this manner, likewise, Christian nations have committed the error of pay­ ing homage to departed saints and giving honor to the creature which belongs only to the Creator, and God is a jealous God and will not permit the worship of idols. The prayer of faith, therefore, in proper language, and for proper objects, is intimately related to the name of God, from which we descend by words, from one to the other, following each other out of a natural relationship, in order to accomplish something. The son, therefore, prevails upon the father that he may support him, although the father may not do so willingly; still since he is his offspring he must calculate to maintain him. How much greater care our heavenly Father must feel for us, if we serve him in a proper manner? He who desires the influence of the sun, must not only direct his eyes toward it, but he must elevate his soul-power to the soul-power of the sun, which is God himself, having previously made himself equal to God, by fasting, purification and good works, but he must also pray in the name of the Mediator, with fervent love to God, and his fellow-man that he may come to the sun-spirit, so that he may be filled with its light and lustre, which he may draw to himself from heaven, and that he may be­ come gifted with heavenly gifts and obtain all the desires of his heart; and as soon as he grasps the higher light and arrives at a state of perfec­ tion, being gifted with supernatural intelligence, he will also obtain super­ natural might and power. For this reason, without godliness, man will deny his faith in Christ, and will become unacceptable to God, therewith often falling a prey to the evil spirits against whom there is no better protection than the fear of the Lord and fervent love to God and man. Mort people who are skilled in divine works, and who possess the right to command spirits, must be worthy by nature or become worthy by edu­ cation ana discipline for their calling—must keep all their works secret, but may not conceal it from a true and pious person. Dignity of birth comes from station, but it is due to Saturnum, Sol, Mercurium or Martem that he is made prosnerous—that he is learned in Physics, Metaphysics and Theology. If a man has a knowledge of God, as the first great cause, he must also acknowledge other causes or “ooperative spirits, and determine what official station of dignity and honor to accord to them; and without which knowledge their presence and help crnnot be enjoyed. Such honor and dignity must not be shown for the sake of the spirits but for the sake of their Lord, whose servants they are. In thi* manner the angels of God will encamp around those who fear and love 'he Lord, and, as Augus­ tinus says: " Everything possesses a predestined angel-power.” For this reason the Hebrew theologians, Mecubaes and CaMlists, named ten principle divine names as members of God, and teh Numerationes or Zephirot, as raiment and instruments of the Creator, through which ha is infused into all his creatures, according to the ordei of th“ ten, Angelic and ten princely spirit-choirs, from which all things derive 'heir power and quality. 1. The name EHEIE, aser Eheie, its number Cether elion, on» Lord,

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is the simplest Deity, which no eye has seen, is ascribed to God the Father, gives influence through the order Seraphin haiath, heiadosch, gate of holiness or of life, that transmits life to everything through Elieic. From this he flows in through premum mohele so that all things must exist—that the heavens must revolve every twenty-four hours. This wonderful being is called Intelligentia Mettatron, that is, a prince of faces. His office is to lead others into the presence of the Sovereign, and through him God spake to Moses. 2. JEHOVAH, Jod, vel Jah, his number Chochma—wisdom: The Deity full of spirit. The firstborn son through whom the Father re­ deemed man from his curse, is infused through the order of Cherubim, Hebrew Ophanim, of the form or Council. From these he flows into the star-bedecked heavens, and produces there many figures. Chavs of crea­ tures, God, Jod, Tetragrammaton, through the peculiar Intelligentiam razielem, who was a representative of Adam, etc. 3. TETRAGRAMMATON ELOHIM, his number is called Binah. That is, caution or sense, and signifies pardon and rest, cheerfulness, re­ pentance and conversion—the great trumpet, the redemption of the world and life in time to come, is adopted to the Holy Spirit and flows in his might through the order of Thronorum, which is called Arabim in Hebrew—that is, the great, strong and mighty angels, from thence through the Saturui Sphaeram it gives to liquid matter the form Stopsie, which was an Intelligentia Zaphekiel, was Noah’s representative, and another Intelligentia Jophiel, Shem’s representative, and these are the three highest and greatest Numerationes, as a throne of the divine Persons, through whose commands everything takes place, and which is completed by the other seven, which, in this account are called Numerationes fabrice, etc. 4. El, his number Haesed, that is, grace or goodness, and is called mercy, pity, great power, sceptre and right hand, and flows in through order Dominationum, Hebrew Hasmalin—confers peaceable justice through Spaeram Jovis and bestows in a general manner special In­ telligentia ; Zadkiel, Abraham’s representative. 5. ELOHIM cuhor, a strong God, who punishes the guilt of the wicked. His number is Geburah, that is, might, gravity, strength, secu­ rity, judgment. He inflicts punishment through the sword and through wars. To this is added the judgment-seat of God, the girdle of the Lord, a sword and left arm; also Pached, that is, fear before God; flows in through the order of Potestatum Hebrai Seraphin, so named, and from thence through the Sphaeram Martis, which has great wars and tribulation —moves the elements accordingly. His peculiar Intelligentia Gamael, Samson’s representative. 6. ELOHA, the God of Alchemy; his number is Tipheret, grace, beauty, adornment, happiness and pleasure—signifies the word of life and flows in through the order Virtutum, which in Hebrew is Malachien: This angel, through Sphaeram Solis, gives perspicuity and life, and re­ veals metals. His particular Intelligentia, Raphael, was the representa­ tive of Isaac and of the youthful Tobias, and Pehel was the representative of Jacob. 7. TETRAGRAMMATON SABAOTH, or Adonaij Sabaoth, the

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God of Hosts. His number is Nezaeh, that is, triumph and victory; to him is accorded the right pillar, and signifies eternity, the justice of God, and avenger; he flows in through the order of Principatum or through the Hebrew Elohem, that is, God in Sphaeram Veneris, love and justice. He produces all Vegetable growth and his peculiar Intelligentia Hamel, and the angel Cemaiul is David's representative. 8. ELOHIM SABAOTH, God of Hosts, not of war or wrath, but of pity, for he has both names and goes before his hosts. His number is called Hod, that is, honorable confession, ornament and renown. To him is accorded the left pillar, and he flows in through the order of Archangelorum, before the gods in Sphaeram Mercuri, adornment, safety and unanimity, and brings forth animals; His peculiar Intelligentia Michael, the representative of Solomon. 9. SADAI, the Almighty, who does all things abundantly, and Elhay, that is, the living God. His number is called Jesod, that is, a foundation, and is denominated good sense, redemption and rest. He flows in through the order of Angelorum, in Hebrew Cherubin in Sphaerem Lunae, to increase and decrease all things, supports and contributes the genius of man: his Intelligentiae Gabriel, a representative of Joseph, Joshua, and Daniel. 10. ADONAY MELECH, that is, a Lord and King. His number is called Malchat, that is, a kingdom and dominion, and is termed the Church and house of God, and the door flows in through the order of Animasticum of the believing soul—in Hebrew the life of princes, and they are inferior to the hierarchy. They afford information to the chil­ dren of men, of the wonderful things of knowledge, guard them against prophesies. For their Anima Messiah Meshia, or according to others the Intelligentia Metratron, which is called the first creature—the soul of the world, is the representative of Moses, the fountain of all life. Therefore, all the names of God and the ten Sephirot, are embraced in the Archetypum. In mundo intelligibili are included the nine choirs of the angels, or according to Dionysius, the ten blessed orders: 1. Seraphim; 2. Cherubim; 3. Throni; 4. Deminationis; 5. Potes­ tates; 6. Virtutes; 7. Principatus; 8. Archangeli; 9. Angeli; and IO, Animae Beatae. The Hebrews, therefore, call them: Haioth, Hacades, Ophanim; Aralim; Hasmalim; Seraphim; Malachim Elohim, ben Elohim ; Cheru­ bim ; Issim. The ten representative angels are: Mattron, Jophiel, Zaphkiel, Camael, Raphael, Haniel, Michael, Gabriel, Anima Messiae.

The Nine Choirs of Angels divide Theology into Three Hierarchies. In the first hierarchy are the Seraphim, Cherubim and Throni. These more than celestial spirits are called gods, or the sons of the gods, because they continually behold the order of divine providence. Being foremost in the goodness of God, they praise Him unceasingly and pray for us.

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The second in the being of God, according to form, and the third, in the wisdom of God, stand continually before God. In the middle hierarchy are the Dominationes, Potestates, Virtutes, as spirits of intelligence, to rule the whole world. The first command what the others perform. The second steer that which interfere with the laws of God. The third oversee the heavens and occasionally perform great wonders. These six orders of spirits are never sent upon the earth. In the lower hierarchy are the Principatus, Archangeli et angeli, which are ministering spirits to oversee earthly affairs. The first, in general, provide for princes and magistrates, and care for kingdoms and countries, each in his own especial sphere, as Moses de­ clares in his song, Deut. xxxii. 8: “ When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel.” And Daniel says, chap. x. 13 : “ But the prince of the kingdom of Persia withstood me twenty-one days. And Jesus Sirach bears witness, that each nation has its angel as a director. Therefore did the Romans at all times invite the angel of their country. 2. The second are engaged in divine affairs, institute and regulate the worship of God among all men, and present-the prayers, offerings and piety of men to God. 3. The third order all things of minor importance, and each one is appointed as a pro­ tector to every man. For this reason the fourth hierarchy are added to the former as the souls of heavenly bodies; Animae Corporum Colestium, the souls of Hervos, vel Heroas and of the Martyrum. They first control the light, and the influence of the strong, so that their power may proceed from God to the lower regions. The second are the chosen souls of the redeemed. The third are the souls of the innocent martyrs and followers of God, who offered up their lives, amid pain and suffering, out of love to God. Since God the Father gave to the Son, our Mediator, Saviour and Re­ deemer, all power in heaven and on earth, and the angels of the great name of God and Jesus, which is the first might in God, it flows, accord­ ingly, into the twelve angels and twelve signs, through which it spreads into the seven planets, and, as a natural consequence, into all other servants and instruments of God, until it penetrates into the lower regions, so that even an insignificant herb may develop a peculiar power, even if it is de­ cayed, and so the angel of man appears before God at all times bearing his prayers into his presence. Without the name of Jesus the old Hebrew cabalists can accomplish nothing in the present day, with old arts as they were used by the Fath­ ers. Therefore, it is, that all creatures fear and honor him. All men who believe in him are enlightened through his brightness, our souls are united with him, and the divine power emanating from him is communi­ cated to us. OF THE MOVEMENT OF THE HEAVENLY POWERS.

The first course in Mundo Ceolesti watches day and night. Primum Mobile Rechet Hagallalim. It continues from morning until night

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From these the Heathens divided the angels into thirty-three orders. The first great light, communicates light, life and station out of the first course, and opposes others in the Saphaera Zodiaci, causes summer and winter, the spring of all the things of the elements: Hebrew Masloth, goes from evening to morning according to the twelve signs of the heavens. But even if all things have their existence from God, the great Firs' Cause, we should not despise other causes, according to changes in time, in the year, in the month, day and hour, neither should we regard these Causes exclusively, and forget God, for in this manuer heathen idolatry was instituted. For this reason God does not regard time, because it robs him of his honor. For the heathens experienced that the heavenly spirits were not united with their bodies, as our souls are united with our bodies, but they could rejoice in the presence of God, and prepare their bodies without much labor to work with the lower creatures of God. They regarded the celestial spirits as gods, and confened divine honors upon them. Very often the Jews turned away from God and worshipped the host of heaven, and therefore the wrath of God was kindled against them. But on account of the order of all things, God has set them before us as his instruments, and which we, on account of their honorable office, are to regard as the noblest creation of God, and that we should honor them, next to God, according to their station, not as gods but as creatures, which he has appointed as twelves princes over the twelve gates of heaven, that they may admit what they received from the divine name, transposed twelve times. Ezekiel writes: